Ramana Maharshi About Sannyasam

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This fact was behind Ramana Maharshi’s somewhat enigmatic reply to a

question as to whether the questioner should embrace sannyasa:

 

“If you should, you would not have asked.”

 

The traditional idea about sannyasa is explained in Narada’s sermon to

‘Yudhisthira in Bhagavatam, book 7, chap. X... XII: “The sannyasi’s whole

endeavour should be directed towards the discovery of the true Self at the

point of contact between deep sleep and the waking state. He should look

upon both bondage and freedom, birth and death, as unreal. He should not

read profane books nor live by any profession, nor indulge in polemics, nor

take side in a partisan spirit, nor accept disciples, nor do much reading,

which would divert his mind from his spiritual practice, nor make speeches,

nor undertake any responsible work. After attaining enlightenment he may

continue to behave as before or alter his ways as will suit his convenience. To

give no signs by which other can recognise his attainment, he retains his

usual mode of life or pursuit...”

 

Sri Ramana Maharshi never encouraged people who thought of assuming formal

sannyasa, though he hereby seemingly contradicted himself. When pointed out

that he himself had cut all connections with his family life and home, he

simply replied that it is a matter of karma. Discussing the subject, he saw

the motivation...in most cases it is escapism, due to disappointment with a

weary and unsuccessful life. Almost as often it is a matter of

self-importance. Being in modest or even poor circumstances, you are nobody;

as a sannyasi you are somebody...at least in the eyes of some people. There

might be a third motive with a minority...impatience. They are not satisfied

with the slow rate of their spiritual progress.

 

All three kinds of motivation, and all others as well, respond to the

promptings of the ego-I. Therefore Ramana Maharshi gave the typical reply:

 

“Why do you think you are a householder? If you go out as a sannyasi, a

similar thought that you are a sannyasi will haunt you. Whether you continue

in the household, or renounce it and go to the forest, your mind haunts you.

The ego is the source of thoughts. If you renounce the world, it will only

substitute the thought ‘sannyasi’ for ‘householder’ and the environments of

the forest for those of the household.

 

But the mental obstacles are always there. They increase in new

surroundings. There is no help in the change of the environment. The

obstacle is the mind. It must be gotten over whether at home or in the

forest. If you can do it in the forest, why not in the home? Therefore why

change the environment? Your efforts can be made even now...in whatever

environment you may be.

 

“The environment never abandons you according to your desire. Look at me. I

left home. Look at yourselves. You have come here leaving the

home-environment. What do you find here? Is this different from what you

left?” (Talks, 34).

 

As an answer to another question he replied:

 

“Sannyasa is to renounce one’s individuality. This is not the same as

tonsure and ochre robes. A man may be a householder; yet, if he does not

think he is a householder, he is a sannyasi. On the contrary a man may wear

ochre robes and wander about; yet if he thinks he is a sannyasi he is not

that. To think of sannyasa defeats its own purpose.” (Talks, 427).

 

“Sannyasa is meant for one who is fit. It consists in renunciation not of

material objects but of attachment to them. Sannyasa can be practised by any

one even at home. Only one must be fit for it.” (Talks, 588).

 

It is the sovereign wisdom of this mysterious land, lost in the sea, in the

20th century just as it was millenniums ago, when it was expressed in ‘Manu’s

Law for Sannyasins’:

 

“He should not wish to die, nor hope to live,

But await the time appointed, as a servant awaits his wages.

He must not show anger to one who is angry.

He must bless the man who curses him.

He must not utter falsehood.

Rejoicing in the things of the spirit, calm,

Caring for nothing, abstaining from sensual pleasure,

Himself his only helper,

He may live on in the world, in the hope of eternal bliss.”

 

 

Thus sannyasa is neither showy, nor brilliant, nor very attractive a path,

but just the one on which Truth is likely to meet the wanderer, provided he

is a true sannyasi.

 

Source: HUNTING THE ‘I’

 

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Om namo Bhagavate Sri Ramanaya

Prasanth Jalasutram